not introduce this one. It was reserved for a
hot-headed partisan at a later period to bring forward as a subject of
public discussion.

This was Michael Cerularius, Patriarch of Constantinople, with whose
name the Great Schism will forever be associated.

The circumstances which led up to that event are as follows: For a
century and a half from the death of Photius the controversy slumbered,
though no advance was made toward an understanding with respect to the
points at issue. In Italy, and even at Rome, churches and monasteries
were tolerated in which the Greek rite was maintained, and similar
freedom was allowed to the Latins resident in the Greek empire. But this
tacit compact was broken in 1053 by the patriarch Michael, who, in his
passionate antagonism to everything Western, gave orders that all the
churches in Constantinople in which worship was celebrated according to
the Roman rite should be closed. At the same time--aroused, perhaps, in
some measure by the progress of the Normans in conquering Apulia, which
tended to interfere with the jurisdiction still exercised by the Eastern
Church in that province--he joined with Leo, the archbishop of Achrida
and metropolitan of Bulgaria, in addressing a letter to the Bishop of
Trani in Southern Italy, containing a violent attack on the Latin
Church, in which the question of the azyma was put prominently forward.

Directions were further given for circulating this missive among the
Western clergy. It happened that at the time when the letter arrived at
Trani, Cardinal Humbert, a vigorous champion of ecclesiastical rights,
was residing in that city, and he translated it into Latin and
communicated it to Pope Leo IX. In answer, the Pope addressed a
remonstrance to the Patriarch, in which, without entering into the
specific charges that he had brought forward, he contrasted the security
of the Roman See in matters of doctrine, arising from the guidance which
was guaranteed to it through St. Peter, with the liability of the
Eastern Church to fall into error, and pointedly referred to the more
Christian spirit manifested by his own communion in tolerating those
from whose opinions they differed. Afterward, at the commencement of
1054, in compliance with a request from the emperor Constantine
Monomachus, who was anxious on political grounds to avoid a rupture, he
sent three legates to Constantinople to arrange the terms of an
agreement. These were Frederick of Lorraine, Cha